Jain Journal 2005 01

SR No.: 520157
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 2005
Total Pages: 58
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 3 MB

Page 33

132
JAIN JOURNAL VOL-XXXIX, NO. 3 JANUARY.. 2005
On probing further in literature one finds a story in Mudita Kumudacandra, a work of the 12th century A.D. where it is stated that in a religious discussion (Śāstrārtha), Digambara sadhu Kumudācārya was defeated by a Svetambara sadhu named Bhaṭṭāraka
Vadiva Sūri. After the sastrartha was over, it was declared that Śvetambaras being better, Digambars had lost. The defeat of one man is publicized as the defeat of the whole sect.
Another story is available in volume II of the Tirthankara Mahavira and His Acarya Parampara by Sh. Nemicandra Shastrī. Aklanka and Nikalanka, two nephews of a Jain Acarya after education in Jain system, were sent to a Buddhist monastry to get the knowledge of the Buddhist system. They were sent in disguise as Buaddha monks. They were, however, recognized and done to death. To take revenge of their death, 770/1440 Baudha monks were killed by getting boiling oil poured over them. This story seems to be toatlly impractical, but gives a peep into the working mind of the writer.
A quick glance on some of the comparative stories will not be out of place here.
In the 10th chapter of the Bhagavata-purāṇa, it is mentioned that Kṛṣṇa born to Devaki in prison was transferred immediately to Yasoda in Gokul. This was done to save him from death at the hands of his maternal uncle Kamsa. To match the above it is mentioned in the 10th parva of the Triṣaṣṭisalākāpuruṣacarita that Vardhamana was in the womb of a Brahmin woman named Devanandā. He was fathered by Rṣabhadatta. On the 83rd day of the pregnancy the foetus was taken out from the womb of Devananda and placed in the womb of Trisala, the queen of king Siddartha. A male god named Naigameṣṭhi who was the commander of Indra's army did this job. It is mentioned that both the mothers were sleeping at the time of exchanging the foetuses. This is also mentioned in the aforesaid book that the idea behind this version is that a Tirthankara can take birth only in a pure and high family of Ksatriyas and not in a low and beggar family i,e. Brāhmaṇas.